Thursday, March 27, 2008

The Buddha's discovery of the solution to the problem of suffering began with the recognition that life is suffering. This is the first of the Four Noble Truths. If people examine their own experiences or look at the world around them, they will see that life is full of suffering. Suffering may be physical or mental.

PHYSICAL SUFFERINGTakes many forms. People must have observed at one time or another, how their aged relatives suffer. Most of them suffer aches and pains in their joints and many find it hard to move about. With advancing age, the elderly find life difficult because they cannot see, hear or eat properly. The pain of disease, which strikes young and old alike, is unbearable, and the pain of death brings much grief and suffering. Even the moment of birth gives pain both to the mother and the child that is born.

The truth is that suffering of birth, old age, sickness and death are unavoidable. Some fortunate people may now be enjoying relatively happy and carefree lives, but it is only a matter of time before they, too, will experience suffering. What is worse, this suffering must be borne alone.

MENTAL SUFFERINGBeside physical suffering, there are also various forms of mental suffering. People feel sad, lonely or depressed when they lose someone they love through separation or death. They feel irritated or uncomfortable when they are forced to be in the company of those whom they dislike or those who are unpleasant. People also suffer when they are unable to satisfy their limitless needs and wants.

HAPPINESS IN LIFEWhen the Buddha said that there is suffering in life, He did not deny that there is happiness also. On the contrary, He spoke of various kinds of happiness, such as the happiness of friendship, the happiness of family life, and so on. But all these kinds of happiness are impermanent and when one loses them, one suffers. For example, one may like a pleasant and charming person and enjoy his or her company. But when one is separated from that person, the happiness turns into suffering. One suffers because of one's attachment to pleasures that do not last. People often remain unaware of the inevitable sufferings of life because they are distracted by temporary pleasures.

THE SECOND NOBLE TRUTH: THE TRUTH THE CAUSES OF SUFFERING

The Buddha's had observed that life is suffering. Before He could find a solution to the problem of suffering in life, He had first to look for the cause of suffering. The Buddha was just like a good doctor who first observes a patient's symptoms and identifies the cause of illness before prescribing a cure. The Buddha discovered that the direct causes of suffering are desire or craving, and ignorance. This is the truth of the cause of suffering, which is the Second Noble Truth.

CRAVINGis the deep-seated desire that all living beings have for the pleasures of the senses, and for life itself. For instance, people always seek to enjoy good food, entertainment and pleasant company. Yet none of these can give them complete and lasting satisfaction. After the fine meal has been eaten, the beautiful music heard and the pleasant company shared, one is still not content. One would like to enjoy these pleasures again and again, and for as long as possible.

People who desire to own many things also can never be fully satisfied too. Like children in a toyshop, they crave all the attractive things they see around them. But like children, they soon become dissatisfied with what they already have and desire more. Sometimes, they can hardly eat or sleep until they get what they want. Yet when they succeed in getting what they want, they may still find their happiness short-lived. Many will be too worried for the safety and condition of their new possessions to enjoy it. Then when the object they possess eventually breaks into pieces and has to be thrown away, they will suffer its loss even more.

When we have obtained something we desire, we may want more and more of it, and so greed arises. Because of desire and greed, people will lie, cheat and steal to get what they want. Uncontrolled desires can also lead to addiction, for example, to smoking, drinking and overeating, all of which lead to suffering and cause mental and physical harm.

If another person prevents one from getting what is desired, one may feel anger towards that person. Desire, when obstructed, can lead to ill will and anger. This in turn can lead to harsh words, violent quarrels and even fights or killings. All this is suffering.

IGNORANCECraving or desire is like a great tree having many branches. There are branches of greed, of ill will and of anger. The fruit of this tree is suffering, but how does the tree of craving arise? Where does it grow? The answer is that the tree of craving is rooted in ignorance. It grows out of ignorance.

Ignorance is the inability to see the truth about things, to see things as they really are. There are many truths about the world which people are ignorant of because of the limitations of their understanding.

Science has shown, for instance, that there are sounds that people are unable to hear and waves of light that they are unable to see. People would be totally unaware of radio waves, or ultra-violet light rays if special instruments had not been developed to enable them to observe these things. So long as people remain ignorant of things about the world in which they live, they suffer from all kinds of misunderstandings and delusions.

When people develop their minds and acquire wisdom through study, careful thought and meditation, they will see the Truth. They will see things as they really are. They will understand the suffering and impermanence of life, the Law of Cause and Effect and the Four Noble Truths. By overcoming craving and ignorance, they will attain happiness and Enlightenment just as the Buddha did about 2500 years ago.

THE THIRD NOBLE TRUTH: THE TRUTH THE END OF SUFFERING

The Buddha's realization of the end of suffering and his attainment of Nirvana at the age of thirty-five, crowned his search for Truth with success. For six years, the Bodhisattva had spared no effort to find a solution to the problems of suffering. He had tried the principal methods of ending suffering and had found them wanting. Eventually he found his own solution to the problems of life.

CONFIDENCE IN THE BUDDHA'S TEACHINGHaving realized the Truth through his own efforts, the Buddha offered it to all who were ready to listen. There is an old story of a turtle and a fish. The turtle lived on land as well as in the water while the fish only lived in the water. One day, when the turtle had returned from a visit to the land, he told the fish of his experiences. He explained that creatures walked rather than swam. The fish refused to believe that dry land really existed because that was something beyond his own experience. In the same way, people may not have experienced the end of suffering, but it does not mean that the end of suffering is not possible.

A patient must have confidence in an experienced doctor, otherwise he will never take the medicine that the doctor has prescribed for him and will not be cured of his sickness. Similarly, people must have confidence in the Teaching of the Buddha, who has shown that end of suffering is really possible.

THE END OF SUFFERINGThe end of suffering is the final goal of the Buddha's Teaching. It can be experienced by anyone here and now. For example, when greed and anger arise in one's mind, unhappiness is the result and, when thoughts of greed and anger cease, one's mind becomes happy and peaceful. To end suffering completely, one must remove desire, ill will and ignorance. This is the Third Noble Truth of the End of Suffering.

HAPPINESSThe Buddha taught that the end of suffering is supreme happiness. Every step towards the end of suffering is accompanied by ever-increasing joy. Those who follow the Teaching of the Buddha live happily without greed among those who are overwhelmed by desire. They live happily without anger among those who harbor ill will. The more people free themselves from desire, ill will and ignorance, the greater will be their happiness. When they have completely overcome desire, ill will and ignorance, they will know the supreme happiness as experienced by the Buddha.

ENLIGHTENMENTBy putting the Buddha's Teaching into practice, people too can achieve supreme Enlightenment. Enlightenment has countless qualities, of which perfect wisdom and great compassion are the most important. Through perfect wisdom and great compassion, He is able to help countless beings to overcome their suffering.

EXPERIENCE NIRVANA FOR ONESELFThe end of suffering has been described as supreme happiness and Enlightenment. However, these terms do not fully express the real nature of the end of suffering, or Nirvana. Nirvana cannot be exactly put into words. Attempting to describe Nirvana is like saying that a mango is sweet, and that it is not like a banana or an apple. One has to eat a mango in order to know for oneself what the taste is really like. Similarly Nirvana has to be experienced for oneself.

Therefore, if people have confidence in the Buddha's Teaching and put it into practice, they can achieve happiness peace and Enlightenment.

THE FOURTH NOBLE TRUTH: THE TRUTH OF THE PATH LEADING TO THE END OF SUFFERING

The Middle PathAs a youth, Prince Siddhartha enjoyed the indulgent life of pleasure in his father's palace. Later, when he renounced the worldly life and became an ascetic, he experienced the hardship of torturing his mind and body. Finally, not long before attaining Enlightenment, he realized the fruitlessness of these two extreme ways of life. He realized that the way to happiness and Enlightenment was to lead a life that avoids these extremes. He described this life as the Middle Path. These three ways of life may be compared to the strings of different tensions on a lute. The loose string, which is like a life of indulgence, produces a poor sound when struck. The overly tight string, which is like a life of extreme asceticism, similarly produces a poor sound when struck and is, moreover, likely to break at any moment. Only the middle string, which is neither too loose nor too tight, and is like the Middle Path, produces a pleasant and harmonious sound when struck. So those who follow the Middle Path which avoids the extreme of indulging one's desires and the opposite extreme of torturing one's mind and body unreasonably, will find happiness, peace of mind and Enlightenment. This is the Fourth Noble Truth of the path leading to the end of suffering.

So these who follow the Middle Path which avoid the extreme of indulging one's desires and opposite extreme of torturing one's mind and body unreasonably, will find happiness, peace of mind and Enlightenment. This is the Fourth Noble Truth of the path leading to the end of suffering.

THE EIGHTFOLD PATHLike a wise and experienced doctor, the Buddha recognized the sickness of suffering. He identified its caused and discovered its cure. Then, for the benefit of mankind, the Buddha put his discovery into a systematic formula that can be easily followed in order to rid ourselves of suffering. The formula includes both physical and mental treatment, and is called the Noble Eightfold Path.

DISCOVERED BYBuddha Himself, the eightfold path is the only way to Nirvana. It avoids the extreme of self-torture that weakens one's intellect and the extreme of self-indulgence that retards spiritual progress. It consists of the following eight factors: » Right Understanding» Right Thoughts» Right Speech» Right Action» Right Livelihood» Right Effort» Right Mindfulness» Right Concentration

1. RIGHT UNDERSTANDINGis the knowledge of the Four Noble Truths. In other words, it is the understanding of oneself as one really is.

The keynote of Buddhism is this Right Understanding. Buddhism, as such, is based on knowledge and not on unreasonable belief.

2. RIGHT THOUGHTSare threefold. They are: The thoughts of renunciation which are opposed to sense-pleasures. Kind Thoughts which are opposed to ill will. Thoughts of harmlessness which are opposed to cruelty. These tend to purify the mind.

4. RIGHT ACTIONdeals with refraining from killing, stealing and lack of chastity. It helps one to develop a character that is self-controlled and mindful of rights of others.

5. RIGHT LIVELIHOODdeals with the five kinds of trades that should be avoided by a lay disciple. They are: trade in deadly weapons trade in animals for slaughter trade in slavery trade in intoxicants trade in poisons Right Livelihood means earring one's living in a way that is not harmful to others.

6. RIGHT EFFORTis fourfold, namely: the endeavor to discard evil that has already arisen. the endeavor to prevent the arising of evil. the endeavor to develop that good which has already arisen. the endeavor to promote that good which has not already arisen. Effort is needed to cultivate Good Conduct or develop one's mind, because we are often distracted or tempted to take the easy way out of things. The Buddha teaches that attaining happiness and Enlightenment depends upon one's own efforts. Effort is the root of all achievement. If one wants to get to the top of a mountain, just sitting at the foot thinking about it will not bring one there. It is by making the effort of climbing up the mountain, step by step, that eventually the summit is reached. Thus, no matter how great the Buddha's achievement may be, or how excellent His Teaching is, one must put the Teaching into practice before desired results can be obtained.

7. RIGHT MINDFULNESSis also fourfold: mindfulness with regard to body mindfulness with regard to feeling mindfulness with regard to mind mindfulness with regard to mental objects. Right Mindfulness is the awareness of one's deeds, words and thoughts.

8. RIGHT MEDITATIONMeditation means the gradual process of training the mind to focus on a single object and to remain fixed upon the object without wavering. The constant practice of meditation helps to develop a calm and concentrated mind and helps to prepare for the ultimate attainment of Wisdom and Enlightenment.